English
The appearance of conventional truth is considered to be the magic of the mind, the leisure of the deities. And the inseparability of the two is considered to be the indivisibility of the ultimate truth. Therefore, this appearance, which is measured by illusion, cannot be accepted as the nature of reality, so it is not free from the bonds of clinging to the ultimate truth. Conventional truth is also considered to be the magic of the mind, the essence of the base is connected with the mind, and it is not actually true, so it is not free from the limits of truth and falsehood. Inseparability is also because the essence of the two is inseparable, so the intention of equality is not manifested. Anu considers the sphere of reality or the ultimate truth to be the complete inner potential. This appearance, which is measured by illusion, is considered to be the manifestation of the self-appearance of the nature of reality, and through realization, it is freed from the bonds of clinging. Conventional truth or wisdom is the self-appearance of the function or play of the ultimate truth or the sphere of reality. The nature of the base is not a single mind, and there is no duality of truth and falsehood. Inseparability also comes from the inseparability of the essence of Maha, and the way Anu expresses it is also inseparable and equal. Therefore, because there are differences in the base or view, there are also differences in the path of practice. Maha Yoga contemplates the deity through three branches, and gradually contemplates the generation and completion stages. Conduct also depends on the samaya substances and diligence. Anu is to perfect the remembrance of the deity in an instant, and to practice the generation and completion stages simultaneously in self-arising and self-manifestation. Conduct does not depend on samaya substances and diligence, but is integrated into view and meditation. The result is that because there are differences in view, it manifests it, and there are also differences in the result. In the state of great bliss, which is pure in nature and without effort, it is purified through diligence, and even if the result of the five bodies is obtained, there are differences in the manifestation of what is to be known as it is, as each of them proclaims in the state of fruition. Showing one's own intention is: In the summary of meaning it says: The base, the means, and the result, it is said to explain the meaning of establishing the three ways. Therefore, among the three, the base, the path, and the result, the base is as usually described in the chapter on the base, and in particular, it is gathered in the sphere of reality, wisdom, or the three leisures. Among them, the son of the inseparability of the sphere of reality and wisdom is the great bliss, and the three aspects of leisure are also shown.
Chinese
即，显现为境的一切法，以法界无边无际故，为母普贤佛母。彼不被遮蔽，以觉性自明故，为智慧或父普贤佛。彼二者无有聚合分离且无二故，为子大乐。于《总集续》中云：“成为器者为母之界，精华诸佛为父之虚空，生起融入以觉性受用，此乃金刚誓言。”如是。界或母者，于《拉善》中云：“任何亦非心之外，自性任何亦未生，超离分别言思境，普贤母之虚空界，任何显现为母之界。”如是。父或智慧者，彼续中云：“后得入定瑜伽行，未生自明即智慧，圆满功用自显现，数量颜色不定身语意，自显手印不可思议，普贤游戏故无取舍。”如是说。无别或子大乐者，虽自显游戏不可思议，然于莲花界中不动摇，无有聚合分离之大乐，无有一佛未成佛。”如是说。三缓于腹灌顶之时已说。彼时若总摄之，一切法如何显现，然自生之智慧心性为自显现。于《总集续》中云：“轮回之有情一切与，解脱法之类别一切，非为各自分别显现，一切皆于平等性中明。”如是说。于《义总摄》中云：“内外差别有多少，一切诸法菩提心，如实本然安住之，应知此乃续之义。”如是说。道是于证悟后修持，即证悟之见与证悟后修持之次第。初者，有证悟之方便与证悟之见二者。证悟之方便者，应以教言口诀觉性之门而证悟，如腹灌顶空性之座中已说，若欲详尽则于别处有详尽说。证悟之见者，一切法如何显现，然以自生之智慧自显现故，于界与智慧无二且无有能见所见，于无境自明中证悟，于迷乱遮蔽之对治如实而决
English
That is, all phenomena that appear as objects, because the Dharmadhatu is boundless, are the Mother Samantabhadri. That which is not obscured, because awareness is self-luminous, is wisdom or the Father Samantabhadra. Those two are without union or separation and are non-dual, therefore, they are the Son, the Great Bliss. In the Kun Dus it says: "That which becomes the container is the realm of the Mother. The essence of all the Victorious Ones is the space of the Father. Arising and entering, enjoying with awareness, this is the Vajra Samaya." So it is. The realm or the Mother, in the La Shan it says: "Whatever is not other than the mind, because its nature is unborn in any way, it transcends the realm of conceptual speech and thought. From the space of the ground of all, the good Mother, whatever appears is the realm of the Mother." So it is. The Father or Wisdom, in that very text it says: "Following the attainment of the yoga of entering, unborn self-awareness is wisdom itself. Perfecting skill, play is self-appearing, countless colors, uncertain form, speech, and mind. Self-appearing mudras are inconceivable. Because Samantabhadra plays, there is no acceptance or rejection." So it is said. Indivisible or the Son, Great Bliss, although self-appearing play is inconceivable, it does not waver from the realm of the lotus. The Great Bliss without union or separation, there is not one Buddha who has not become enlightened." So it is said. The three relaxations are as explained during the belly empowerment. At that time, if summarized, however all phenomena appear, the self-born wisdom mind itself is self-appearing. In the Kun Dus it says: "All sentient beings of samsara and all categories of Dharma of liberation, do not appear separately, all are clear in equality." So it is said. In the Condensed Meaning it says: "However many internal and external differences there are, all Dharmas are Bodhicitta, abiding primordially in suchness, this should be known as the meaning of the Tantra." So it is said. The path is to practice after realization, that is, the view of realization and the order of practice after realization. The first is, there are two: the means of realization and the view of realization. The means of realization is to be realized through the doors of scripture, oral instruction, and awareness, as explained in the belly empowerment and the emptiness seat, and if you want details, there are details elsewhere. The view of realization is, however all phenomena appear, because the self-born wisdom is self-appearing, there is no duality of realm and wisdom and there is no seer or seen, it is realized as self-luminous without an object, and the antidote to the obscuration of confusion is decided as suchness.
Chinese
断定之后，便没有疑惑和犹豫。在《总集经》中说：因为没有产生二元对立的观点，即使产生了二元的概念，自生的寂静也不会被阻碍，本来未加改造的意义自然显现。又说：因为法性界是同一味道，所以能知和所知没有二元对立，如果本来就认识到智慧的法性，就不需要从其他地方寻找法性。又在经中说：对于无边无际的一切诸法，它们的自性如何存在，就如那样不加改造、不颠倒，如实地断定。以上所说。《经集》中说：智慧的自显现如同虚空，只是显现为虚空本身。那个不可见之义，显现在意的面前，无见的见，这就是殊胜的见。如是说。开悟后修习的道，分为顿悟和渐悟两种。前者有两种：开悟解脱成佛同时的顿悟，以及仅仅依靠体验开悟之义的因，而没有道的次第就获得解脱。第一种是：通过正理的因等，将无所缘、自明的见，断定为一蹴而就地开悟，因此，修行也是一蹴而就的，开悟解脱同时，所以果位也是一蹴而就地成佛。经中说：地和地的生处，是万有的基础，谁能征服这个大地，就能在一瞬间超越诸地。又在《总集经》中说：因此，对于这个平等的意义，如果能够归顺而一蹴而就地进入，那么修行的长短，以及业缘的有无，何时才能完全平等。又在《义聚经》中说：那些具有大智慧的人，通过现证，在平等、无所缘、自明中，毫不动摇地一蹴而就地进入，就没有地和道的数量和勤作。如是说。第二种是：依靠对开悟之义的忆念相续，在没有能修所修的情况下，以自然的方式无勤地修持，从而使体验和功德无偏颇地生起而获得解脱。经中说：大瑜伽士的禅定，就是在如是之实相上，安住于不加改造的心，不散乱，没有生灭。又在《总集经》中说：仅仅一瞬间的等持，就能扫除罪障的堆积，就像灯能驱散黑暗一样，黑暗本身
English
Having decided, there is no doubt or hesitation. In the Kun Dus it says: Because the view of duality is not born, even if the concept of duality arises, the self-born peace is not obstructed, the meaning that is naturally uncorrected is clear. And: Because the nature of reality is one taste in the sphere, there is no duality of knowing and what is to be known, if one knows the nature of knowing from the beginning, there is no need to seek the nature of reality from elsewhere. And: In the Sutra it says: For all the limitless phenomena, as their nature exists, so it is decided as such, uncorrected and not reversed. That is what it says. In the Sutra Collection it says: The self-appearance of wisdom is like the sky, it only appears as the sky itself. That meaning of invisibility, appears in the face of the mind, the view without seeing, this is the supreme view. Thus it is said. The path of familiarization after realization is taught as being either all at once or gradual. The former has two: the all at once of realization, liberation, and freedom occurring simultaneously, and liberation by relying only on the cause of experiencing the meaning of realization, without the stages of the path. The first is: By means of the hetu of the way, etc., the view that is without object and self-illuminating is realized as a single cut. Therefore, meditation is also a single cut, because realization and liberation are simultaneous, the result is enlightenment all at once. In the Sutra it says: The earth and the source of the earth, is the basis of all, whoever conquers this great earth, will traverse all the earths in an instant. And in the Kun Dus it says: Therefore, in this meaning of equality, if one knows how to submit and enter all at once, then the length of meditation, and whether there is karmic connection or not, when will it all be equal. And in the Condensed Meaning it says: Those who have great intelligence, through direct realization, in equality, without object, self-illuminating, whoever enters unmoving all at once, there is no counting or effort of grounds and paths. Thus it is said. The second is: By relying on the continuity of mindfulness on the meaning of realization, without anything to meditate on or anyone meditating, one practices effortlessly in one's own way, so that experiences and qualities arise impartially and one is liberated. In the Sutra it says: The meditation of the great yogi, is to place the mind uncorrected on the suchness of what is, without distraction, without arising or ceasing. And in the Kun Dus it says: With just a moment of samadhi, the heap of obscurations is swept away, just as a lamp dispels darkness, darkness itself
Chinese
如显现一般。以刹那间的意义领悟，消除先前积累的黑暗。如是说。经中说：从那之中寂止边和，殊胜的意义见混合的，三类必定圆满，十万无量无法言说。如是说。经道次第中说：如清澈大海的日月，心如水清净的虚空，成就如日月星辰般闪耀，自生自显现无有怀疑，与景象结合无需修饰，意义见功德同时显现。如是说。次第者，经道次第中说：一者进入五和十，广说则成为四十。如是说。次第进入，上等根器五倍和，中等根器十倍和，下等根器三十四倍或，四十倍进入。如果想详细了解这些，因为已经写在别处，请在那里查看。最终显现的果实是，十一个意义中，其他的如大圆满的果实章节中所说的那样去了解。在此，因为所知如实显现，功德不可思议且超越言说，虽然这样说，如果归纳起来，说是包含在身语意功德事业五种之中。第一是，经道次第中说：无为见行至究竟，到达五十地之边际者，如如意树和珍宝般，不是从他处而来，无增无减自然显现，如清澈的水和镜子，如日月星辰般的状态，意识耗尽的自性觉，无量功德显现为本体。如是说。经中说：难道要证明楞伽的主人不是那样的吗？或者把不像的东西伪装成相似的吗？不是不矫饰不做作，不造作不创造，而是本来自然就是那样而已。如是说。第二是，经道次第中说：本体不可思议归纳为五，身语意功德和，事业本身也是五。如是说。本体身五种，语五种，意五种，功德五种和事业五种。第一是，其中说：本体性，秘密和，法和受用化身。如是说。没有不共的对治，如实安住的实相显现，所以是本体性。